ArcBest ARCB under CEO Judy R. McReynolds

ArcBest ARCB under CEO Judy R. McReynolds

 

 

HEXAGRAM 29 – K’an – The Abysmal (Water)

Above    K’AN    THE ABYSMAL, WATER

Below    K’AN    THE ABYSMAL, WATER

This hexagram consists of a doubling of the trigram K’an.

It is one of the eight hexagrams in which doubling occurs.

The trigram K’an means a plunging in.

A yang line

• has plunged in between two yin lines
  

and

• is closed in by them like water in a ravine.
  

The trigram K’an is also the middle son.

The Receptive

• has obtained the middle line of the Creative,
  

and thus

• K’an develops.
  

As an image it represents water,

the water that

• comes from above
  

and

• is in motion on earth in streams and rivers,
  

  giving rise to all life on earth.
  

In man’s world K’an represents

• the heart,
  
• the soul locked up within the body,
  
• the principle of light inclosed in the dark – that is, reason.
  

The name of the hexagram, because the trigram is doubled,

has the additional meaning,

“repetition of danger.”

Thus the hexagram is intended to designate

• an objective situation to which one must become accustomed,
  
• not a subjective attitude.
  

For danger due to a subjective attitude means

either

• foolhardiness
  

or

• guile.
  

Hence too a ravine is used to symbolize danger;

it is a situation in which

a man is in the same pass as

the water in a ravine,

and,

like the water,

• he can escape
  

if

• he behaves correctly.
  

 

THE JUDGMENT

The Abysmal repeated.

If you are sincere,

• you have success in your heart,
  

And

• whatever you do succeeds.
  

Through repetition of danger

we grow accustomed to it.

Water sets the example for the right conduct under such circumstances.

• It
  
  • flows on and on,
    

  and
  

  • merely fills up all the places through which it flows;
    
• it
  
  • does not shrink from any dangerous spot nor from any plunge,
    

  and
  

  • nothing can make it lose its own essential nature.
    
• It
  
  • remains true to itself under all conditions.
    

Thus likewise,

• if one is sincere when confronted with difficulties,
  
  • the heart can penetrate the meaning of the situation.
    

And

• once we have gained inner mastery of a problem,
  
  • it will come about naturally that the action we take will succeed.
    

In danger all that counts is really

• carrying out all that has to be done – thoroughness –
  

and

• going forward, in order not to perish through tarrying in the danger.
  

Properly used,

danger can have an important meaning as a protective measure.

Thus

• heaven has its perilous height protecting it
  
  • against every attempt at invasion, and
    
• earth has its mountains and bodies of water,
  
  • separating countries by their dangers.
    

Thus also

rulers make use of danger to protect themselves

• against attacks from without
  

and

• against turmoil within.
  

 

THE IMAGE

Water

• flows on uninterruptedly
  

and

• reaches its goal:
  

The image of the Abysmal repeated.

Thus the superior man

• walks in lasting virtue
  

And

• carries on the business of teaching.
  

Water reaches its goal by flowing continually.

It fills up every depression before it flows on.

The superior man follows its example;

he is concerned that goodness should be

• an established attribute of character
  

rather than

• an accidental and isolated occurrence.
  

So likewise in teaching others everything depends on consistency,

for

it is only through repetition

that

the pupil makes the material his own.

 

THE LINES

 

Six at the top means:

• Bound with cords and ropes,
  
• Shut in between thorn-hedged prison walls:
  

For three years one does not find the way.

Misfortune.

A man who in the extremity of danger

• has lost the right way
  

and

• is irremediably entangled in his sins
  

has no prospect of escape.

He is like a criminal who sits shackled behind thorn-hedged prison walls.

 

 

MOVING HEXAGRAM

 

 

HEXAGRAM 58 – Tui – The Joyous, Lake

Above    TUI    THE JOYOUS, LAKE

Below    TUI    THE JOYOUS, LAKE

• This hexagram,
  
• like Sun,
  

is one of the eight formed by doubling of a trigram.

The trigram Tui denotes the youngest daughter;

it is symbolized by the smiling lake, and

its attribute is joyousness.

Contrary to appearances,

• it is not the yielding quality of the top line that accounts for joy here.
  
• The attribute of the yielding or dark principle is
  
  • not joy
    
  • but melancholy.
    

However,

JOY is indicated by the fact that

there are two strong lines within,

expressing themselves through the medium of gentleness.

 

True joy, therefore,

• rests on firmness and strength within,
  
• manifesting itself outwardly as yielding and gentle.
  

 

THE JUDGMENT

THE JOYOUS.

Success.

Perseverance is favorable.

The joyous mood

• is infectious
  

and therefore

• brings success.
  

But

• joy must be based on steadfastness
  

if

• it is not to degenerate into uncontrolled mirth.
  

• Truth and strength must dwell in the heart,
  

while

• gentleness reveals itself in social intercourse.
  
• In this way
  

one

• assumes the right attitude toward God and man and
  
• achieves something.
  

Under certain conditions,

intimidation without gentleness may achieve something

• momentarily,
  
• but not for all time.
  

When, on the other hand,

the hearts of men are won by friendliness,

they are

• led to take all hardships upon themselves willingly,
  

and if need be

• will not shun death itself,
  

so great is the power of joy over men.

 

THE IMAGE

Lakes resting one on the other: The image of THE JOYOUS.

Thus the superior man joins with his friends

For

• discussion and
  
• practice.
  

• A lake evaporates upward
  

and thus

• gradually dries up;
  

but when

two lakes are joined

• they do not dry up so readily,
  
• for one replenishes the other.
  

It is the same in the field of knowledge.

Knowledge should be a refreshing and vitalizing force.

It becomes so only through stimulating intercourse

• with congenial friends
  
• with whom one
  
  • holds discussion and
    
  • practices application of the truths of life.
    

In this way

learning

• becomes many-sided and
  
• takes on a cheerful lightness,
  

whereas

• there is always something ponderous and one-sided about
  
• the learning of the self-taught.
  

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